English
It is knowledge. In terms of nature, the object to be seen, sentient beings, and the knower who sees, the Victorious One, are inseparable, and the Victorious One knows this. Secondly, although it is so in terms of reality, sentient beings, due to their failure to realize this, are seen as being tormented by suffering. Therefore, compassion arises for them. In general, within the secret mantras, the Great Perfection teachings, regarding the self-arisen wisdom, no matter how names are assigned in terms of qualities, all are known inseparably and seen inseparably, and it is difficult to go beyond that with other elaborations. The fourth general point is to show how compassion arises after seeing. The seventh chapter says, "I am the essence of compassion." And the Explanatory Tantra says, "The rays of compassion and wisdom, stirred and spread." From this, there are three: the cause and condition of compassion, the manner of arising, and the types. First, the cause is the unobstructed activity of the Teacher Lhundrup, like a wish-fulfilling jewel. The Wisdom Secret says, "While dwelling in the clear light realm, the activity of compassion spreads in ten directions, fulfilling the wishes of those to be tamed, appearing like a wish-fulfilling jewel." Thus it is said. The condition is said to be like Indra and the world-protectors, beings to be tamed who are purified of karma. Even for those not purified of karma, it arises appropriately, appearing by its very existence. Again, it says in the same text, "To the pure face of whatever being, compassion arises that is appropriate to whom, when fortunate beings to be tamed are present, compassion arises like those to be tamed, if no beings to be tamed remain, upon whom does the activity of compassion appear?" Thus it is said. Secondly, the essence is non-duality, but the arising and the cause of arising are also non-dual, yet it appears as if arising in the face of those to be tamed. Also, if one realizes that Buddha and sentient beings are inseparably one, then it is called the arising of great compassion. Thus it is said. Thirdly, other texts say, "Great compassion for those to be tamed, constant, continuous, self-nature, force, and, appearing to meet with the object." Thus it is said. And the Lamp of the Vehicle says, "Constant, continuous, self-nature, force, meeting, and appearance, four." Thus, four are counted. First, the constant, continuous arising of compassion, like the flow of a great river, is the Teacher Kunjed Gy
Chinese
国王于三时之中，为了具缘者，恒常不断地示现无需勤作而解脱的教言。第八十四品中说：“一切作为之王无有变异，过去已宣说，未来将宣说，现在正在宣说，为了具缘者，确定示现无需勤作而解脱的教言。”如此。虽然此处说生处和生者二者，但众生的心性，自生智慧于三时中无有变异，因此，对此应思维为二者无别。第二，自性力之生起的慈悲，如太阳的光芒一般，乃是从一切作为之王的自性中，不经勤作而自然成就的三身之慈悲，无需勤作而自然生起。第十九品中说：“一切作为菩提我之自性中，不经勤作自性自然成就的，一切胜者的心髓乃是三身。”以及《智慧秘密》中说：“于三身明智之坛城中，慈悲太阳之光芒升起后，随所应化而行调伏众生之行。方便之明智自生后，以智慧之光明成办众生之义。智慧自性显现为引导之身。”如此。第三，与对境相遇而生起的慈悲，如与对境痛苦之蕴相遇而生起悲心一般。外变中说：“对无明者生起完全的悲心。”因此，虽然普遍对一切众生生起，但特别是舍弃阿底瑜伽的此道，并示现其他无错谬之道，于此行境生起慈悲。如《金炼石》中说：“舍弃此道，将边见和其他道视为道，并示现无错谬之道者，彼等如石中炼金般，慈悲自然生起，并以慈悲之力夺取‘嗟’声。”如此。第四，劝请和祈祷而生起的慈悲，如被痛苦所击打而生起悲心一般，有两种：为自利而祈祷生起的慈悲，以及为他利而祈祷生起的慈悲。第一种，以意义之一部分为例，如对本尊神供养、念诵后祈祷，从而从轮回的痛苦中解脱并获得成就一般。第二种，虽然无需为自利而祈请，但为了他利而祈祷从而生起慈悲，即如先前出现的三十三
English
The king constantly and definitively shows the fortunate ones the teaching of effortless liberation in the three times. The eighty-fourth chapter says: "The all-creating king has no change. He has spoken in the past, will speak in the future, and is speaking now. By definitely showing the fortunate ones, it is the teaching of effortless liberation." Thus. Although it speaks of the place of birth and the one who gives birth as two, the mind-essence of sentient beings, self-arisen wisdom, is unchanging in the three times, so one should think of it as inseparable. Second, the compassion that arises from the force of nature, like the light of the sun, is the compassion of the three kayas that spontaneously arises from the nature of the all-creating king without effort. The nineteenth chapter says: "From the nature of the all-creating bodhi, the essence of all victors, the three kayas, spontaneously arise without effort." And the Secret of Wisdom says: "In the mandala of the three kayas of awareness, when the rays of the sun of compassion arise, one engages in whatever conduct is comfortable to tame beings. When the awareness of skillful means arises spontaneously, one accomplishes the benefit of beings with the clarity of wisdom. The nature of wisdom arises as the body of a guide." Thus. Third, the compassion that arises from encountering an object, like the arising of compassion from encountering the aggregates of suffering, is like this. The Outer Transformation says: "Compassion arises completely for the ignorant." Therefore, although it arises universally for all, especially abandoning this path of Ati Yoga and showing another path that is not mistaken, compassion arises in that conduct. As the Gold Refinement from Stone says: "Those who abandon this path and view the extremes and other paths as the path, and show the path that is not mistaken, for them, like refining gold from stone, compassion arises spontaneously, and the sound of 'alas' is seized by the force of compassion." Thus. Fourth, the compassion that arises from urging and praying, like the arising of compassion from being struck by suffering, is of two kinds: the compassion that arises from praying for one's own benefit, and the compassion that arises from praying for the benefit of others. The first is, to give an example of one aspect of meaning, like offering worship and recitation to a yidam deity and praying, thereby being liberated from the suffering of samsara and attaining accomplishment. The second is that although it is not necessary to pray for one's own benefit, compassion arises from praying for the benefit of others, such as the thirty-three who appeared previously.
Chinese
那时，为了具贪心的天子，化现的帝释天劝请十方诸佛。所有语自在者，如果已经穷尽了勤作的乘，请不要宣说无勤作的乘。大悲心难道已经消失了吗？如果存在有缘的所化众生，请宣说任运成就的乘。这样祈请后，十方诸佛对金刚萨埵说：三世一切佛的，身的自性你即是，显现为奇妙嬉戏的身。三世一切佛的，语的自性是觉性的语，显现为奇妙嬉戏的语。三世一切佛的，意的自性你即是，显现一切佛的事业。所有语自在者的，智慧自性你即是，一切皆明现为菩提心。一句圆满一切义的主，珍宝幻化的心要之门，请为有缘者开示。以珍宝幻化的方便，从任何所愿相应的门中，请与无勤作之义相遇。等等这样劝请后，他从心间取出金刚手，将光芒四射的珍宝轮交到他手中，说：无二智慧秘密义，无作无勤任运佛，大中观正直道，请为聚集的眷属开示。这样劝请说你宣说无勤作的乘。因此，他说：金刚萨埵广大如虚空，不是言语的行境，我行持非常困难。为了让未证悟者从言语之门，通过象征而证悟，我将随所知而行。说完后，向四方四部的佛陀以四个问题提问，断除疑惑后商议，在石榴石的上方建立四层阶梯的金制佛塔，在具有九股金刚杵的顶端。用光芒的绳索牵引具贪心者，安置在轮之上。右手拿着具有千辐的金轮，像撑伞一样撑开。授予普贤灌顶，赐予不护持的觉性誓言。口耳相传开示心的意义。如同在末劫的一瞬间宣说了九藏两万颂一样。那也是
English
Then, for the sake of the son of the gods with excessive desire, the emanation of Indra entreated the victorious ones of the ten directions. All lords of speech, if you have exhausted the vehicle of effort, do not speak of the vehicle without effort. Has great compassion vanished? If there are fortunate beings to be tamed, please speak of the spontaneously accomplished vehicle. Having made this request, the victorious ones of the ten directions said to Vajrasattva: You are the nature of the body of all Buddhas of the three times, appearing as a wondrous playful body. The nature of the speech of all the victorious ones of the three times is the speech of awareness, appearing as wondrous playful speech. You are the nature of the mind of all the victorious ones of the three times, manifesting the actions of all Buddhas. You are the nature of the wisdom of all lords of speech, everything is clear as the mind of enlightenment. The lord of one word that perfects all meanings, the door to the essence of precious illusion, please show it to the fortunate ones. With the precious illusory means, from that door that accords with whatever is desired, may you meet with the meaning of non-effort. After being urged in this way, he took Vajrapani from his heart and handed him a radiant jewel wheel, saying: The secret meaning of non-dual wisdom, the effortless, unlabored, spontaneously enlightened Buddha, the great Middle Way, the straight path, please show it to the assembled retinue. Thus, he urged, saying, "You should teach the vehicle of non-effort." Therefore, he said: Vajrasattva is vast like the sky, not the realm of words, it is very difficult for me to go. In order for those who have not realized to realize through the door of words, through symbols, I will proceed as I know. After speaking, he asked the victorious ones of the four families in the four directions with four questions, and after cutting off doubts, he consulted and erected a four-tiered golden stupa on top of the garnet stone, on top of which was a nine-pronged vajra. With a lasso of light, he drew the one with excessive desire and placed him on the wheel. With his right hand, he held up the golden wheel with a thousand spokes like an umbrella. He conferred the empowerment of universal kingship, and bestowed the oath of unguarding awareness. He showed the meaning of the mind through oral transmission. It is like the nine sections and twenty thousand verses spoken in an instant at the end of time. That also
Chinese
这就是灌顶。然后金刚萨埵请问道：“唉，导师的导师，普作王啊！导师您自己也是无戏论的明点吗？”从“时间和地点是如何相同的？”这样问道。这样问了九个词句。然后菩提心普作王说道：“唉，大菩萨，请倾听意语，我将讲述意义之语。”这样说道。这样，导师在第一品中回答说，所有这些都是唯一的明点。导师讲什么，以及轮回中轮回的意义是什么等等的答案，将在第三品中讲述，这样承诺了。据说。最后的总义是，生起慈悲后，利益众生的方式是：第七品中说：“我乃慈悲之体性，于何者欢喜之时，为了何者欢喜之事，我将展示我所做之事。金刚萨埵，你谛听。”这样，有三种观点：认为以有依的方式利益，认为以无依的方式利益，以及认为以自性的方式利益。第一种是，成佛之事，如刹土、宫殿、身语意功德和事业等，都只是世俗存在。利益所化众生也是以其自身或依赖于它来完成，如婆罗门供养树的成就。这在印度是善狮子论师和藏地的象雄智者所认可的上师观点。第二种无依是，究竟而言，在最终的佛果位上，没有圆满的色身显现，也没有任何法，甚至连无分别的智慧也不成立，认为智慧之流已经断绝。仅仅是法界自性清净，就被称为佛。如金刚顶经中说：“谁以形象见我，谁以声音知我，彼人已入邪道，彼人不能见我。引导者乃是法身，何者是法性，即是佛。”然而，利益众生是通过开启法界清净的门径，以及所化众生自身相续中存在白色方面的习气，以及往昔的愿力
English
This is the empowerment. Then Vajrasattva asked, "Alas, the teacher of teachers, the All-Creating King! Is the teacher himself also a non-elaborate bindu?" From "How are time and place the same?" he asked. Thus, he asked nine sentences. Then the Bodhicitta All-Creating King said to Vajrasattva, "Alas, great Bodhisattva, listen to the mind-sound, I will explain the meaning-sound." Thus he said. Thus, the teacher answered in the first chapter that all of these are the single bindu. The answers to what the teacher teaches and what the meaning of the cycle of rebirth is, etc., will be taught in the third chapter, thus he promised. It is said. The final general meaning is that after compassion arises, the way to benefit beings is: In the seventh chapter, it says, "I am the essence of compassion. When one is happy, for the sake of what one is happy about, I will show what I have done. Vajrasattva, listen." Thus, there are three views: believing that benefiting is done with support, believing that benefiting is done without support, and believing that benefiting is done with essence itself. The first is that the act of becoming a Buddha, such as the realms, palaces, body, speech, mind, qualities, and activities, etc., all exist merely conventionally. Benefiting sentient beings is also done by that itself or relying on it, like the accomplishment of the Brahmin offering tree. This is the view of the teacher recognized by Master Simhabhadra in India and Zhang Zhung Shes in Tibet. The second, without support, is that ultimately, in the final state of Buddhahood, there is no perfect manifestation of the form body, nor any Dharma, not even the mere non-conceptual wisdom is established, believing that the stream of wisdom has been cut off. Merely the naturally pure Dharmadhatu is called Buddha. As it says in the Vajra Crown: "Whoever sees me as a form, whoever knows me as a sound, that person has entered the wrong path, that person cannot see me. The guides are the Dharmakaya, whatever is the nature of Dharma is like the Buddha." However, benefiting beings is through opening the gateway of the pure Dharmadhatu, and the fact that there are white-sided imprints in the sentient beings' own continuum, and past aspirations.